Difference between revisions of "Avraham's Prayer for Sedom/2/he"
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<category>Only for the Righteous | <category>Only for the Righteous | ||
<p>Avraham was praying only for the righteous, that they should not be punished due to the rest of the people's sins.</p> | <p>Avraham was praying only for the righteous, that they should not be punished due to the rest of the people's sins.</p> | ||
| − | <mekorot><multilink><a href="QumranScroll4Q252Fragments13-5Column3" data-aht="source">4Q252</a><a href="QumranScroll4Q252Fragments13-5Column3" data-aht="source">4Q252 קטעים א׳,ג׳-ה׳ טור ג׳ (עם שחזור ברזלי)</a><a href="Qumran Scrolls" data-aht="parshan">אודות מגילות קומראן</a></multilink>,<fn>The text of this section of the 4Q252 Commentary on Genesis is very fragmentary.  The text presented here incorporates much of the proposed reconstruction of G. Barzilai, <a href="http://www.biu.ac.il/jh/Parasha/vayerah/barzeli.html">"פירוש קדום מקומראן על עונשם של אנשי סדום"</a>, Daf Shevui of Bar Ilan University #210 (5758).</fn> <multilink><a href="JosephusAntiquities1-11-3199" data-aht="source">יוספוס</a><a href="JosephusAntiquities1-11-3199" data-aht="source">יוסיפוס, קדמוניות היהודים א:י״א:ג׳ (קצ״ט)</a><a href="Josephus" data-aht="parshan">אודות יוספוס</a></multilink>, <multilink><a href="SefornoBereshit18-2426" data-aht="source">ספורנו</a><a href="SefornoBereshit18-17" data-aht="source">בראשית י״ח:י״ז</a><a href="SefornoBereshit18-2426" data-aht="source">בראשית י״ח:כ״ד,כ״ו</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink>, <multilink><a href="BiurBereshit18-232426" data-aht="source">ביאור</a><a href="BiurBereshit18-232426" data-aht="source">בראשית י״ח:כ״ג,כ״ד,כ״ו</a><a href="Biur (Netivot HaShalom)" data-aht="parshan">אודות הביאור (נתיבות השלום)</a></multilink>, <multilink><a href="HaRekhasimLevikahBereshit18-23" data-aht="source">הרכסים לבקעה</a><a href="HaRekhasimLevikahBereshit18-23" data-aht="source">בראשית י״ח:כ״ג</a><a href="R. Yehuda Leib Frankfurter (HaRekhasim Levikah)" data-aht="parshan">אודות ר' יהודה לייב פרנקפורטר</a></multilink>, <multilink><a href="RYSReggioBereshit18-232426" data-aht="source">ר׳ י״ש ריגייו</a><a href="RYSReggioBereshit18-18" data-aht="source">בראשית י״ח:י״ח</a><a href="RYSReggioBereshit18-232426" data-aht="source">בראשית י״ח:כ״ג,כ״ד,כ״ו,כ״ח</a><a href="RYSReggioBereshit19-16" data-aht="source">בראשית י״ט:ט״ז</a><a href="R. Yitzchak Shemuel Reggio (Yashar)" data-aht="parshan">אודות ר' יצחק שמואל ריגייו</a></multilink><fn>Reggio is following the Biur as usual.  See the introduction to his commentary which makes explicit that his project was an Italian version of Mendelssohn's <i>Sefer Netivot ha-Shalom</i> (known as the Biur).  A comparison of Reggio's Italian translation and Hebrew commentary with the Biur points to a great if not complete indebtedness.</fn></mekorot> | + | <mekorot><multilink><a href="QumranScroll4Q252Fragments13-5Column3" data-aht="source">4Q252</a><a href="QumranScroll4Q252Fragments13-5Column3" data-aht="source">4Q252 קטעים א׳,ג׳-ה׳ טור ג׳ (עם שחזור ברזלי)</a><a href="Qumran Scrolls" data-aht="parshan">אודות מגילות קומראן</a></multilink>&8207;,<fn>The text of this section of the 4Q252 Commentary on Genesis is very fragmentary.  The text presented here incorporates much of the proposed reconstruction of G. Barzilai, <a href="http://www.biu.ac.il/jh/Parasha/vayerah/barzeli.html">"פירוש קדום מקומראן על עונשם של אנשי סדום"</a>, Daf Shevui of Bar Ilan University #210 (5758).</fn> <multilink><a href="JosephusAntiquities1-11-3199" data-aht="source">יוספוס</a><a href="JosephusAntiquities1-11-3199" data-aht="source">יוסיפוס, קדמוניות היהודים א:י״א:ג׳ (קצ״ט)</a><a href="Josephus" data-aht="parshan">אודות יוספוס</a></multilink>, <multilink><a href="SefornoBereshit18-2426" data-aht="source">ספורנו</a><a href="SefornoBereshit18-17" data-aht="source">בראשית י״ח:י״ז</a><a href="SefornoBereshit18-2426" data-aht="source">בראשית י״ח:כ״ד,כ״ו</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink>, <multilink><a href="BiurBereshit18-232426" data-aht="source">ביאור</a><a href="BiurBereshit18-232426" data-aht="source">בראשית י״ח:כ״ג,כ״ד,כ״ו</a><a href="Biur (Netivot HaShalom)" data-aht="parshan">אודות הביאור (נתיבות השלום)</a></multilink>, <multilink><a href="HaRekhasimLevikahBereshit18-23" data-aht="source">הרכסים לבקעה</a><a href="HaRekhasimLevikahBereshit18-23" data-aht="source">בראשית י״ח:כ״ג</a><a href="R. Yehuda Leib Frankfurter (HaRekhasim Levikah)" data-aht="parshan">אודות ר' יהודה לייב פרנקפורטר</a></multilink>, <multilink><a href="RYSReggioBereshit18-232426" data-aht="source">ר׳ י״ש ריגייו</a><a href="RYSReggioBereshit18-18" data-aht="source">בראשית י״ח:י״ח</a><a href="RYSReggioBereshit18-232426" data-aht="source">בראשית י״ח:כ״ג,כ״ד,כ״ו,כ״ח</a><a href="RYSReggioBereshit19-16" data-aht="source">בראשית י״ט:ט״ז</a><a href="R. Yitzchak Shemuel Reggio (Yashar)" data-aht="parshan">אודות ר' יצחק שמואל ריגייו</a></multilink><fn>Reggio is following the Biur as usual.  See the introduction to his commentary which makes explicit that his project was an Italian version of Mendelssohn's <i>Sefer Netivot ha-Shalom</i> (known as the Biur).  A comparison of Reggio's Italian translation and Hebrew commentary with the Biur points to a great if not complete indebtedness.</fn></mekorot> |
<point><b>"הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע"</b> – All of these sources assume that Avraham is protesting the injustice of killing the righteous together with the sinners,<fn>R. Y"S Reggio asserts that Avraham understood from Hashem's words "הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה" that he was planning on bringing total destruction on the city. Seforno who, instead, maintains that the word "כָּלָה" means כולם, must find a different verse which led Avraham to assume that Hashem meant to punish all. He thus suggests that Hashem's words "זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה" led Avraham to believe that Hashem was judging the city based on the majority of its inhabitants, and not each according to his deeds.</fn> but they disagree regarding the meaning of the word "הַאַף". | <point><b>"הַאַף תִּסְפֶּה צַדִּיק עִם רָשָׁע"</b> – All of these sources assume that Avraham is protesting the injustice of killing the righteous together with the sinners,<fn>R. Y"S Reggio asserts that Avraham understood from Hashem's words "הַכְּצַעֲקָתָהּ הַבָּאָה אֵלַי עָשׂוּ כָּלָה" that he was planning on bringing total destruction on the city. Seforno who, instead, maintains that the word "כָּלָה" means כולם, must find a different verse which led Avraham to assume that Hashem meant to punish all. He thus suggests that Hashem's words "זַעֲקַת סְדֹם וַעֲמֹרָה כִּי רָבָּה" led Avraham to believe that Hashem was judging the city based on the majority of its inhabitants, and not each according to his deeds.</fn> but they disagree regarding the meaning of the word "הַאַף". | ||
<ul> | <ul> | ||
Version as of 06:35, 3 July 2019
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77: <mekorot><multilink><a href="QumranScroll4Q252Fragments13-5Column3" data-aht="source">4Q252</a><a href="QumranScroll4Q252Fragments13-5Column3" data-aht="source">4Q252 קטעים א׳,ג׳-ה׳ טור ג׳ (עם שחזור ברזלי)</a><a href="Qumran Scrolls" data-aht="parshan">אודות מגילות קומראן</a></multilink>&8207;,<fn>The text of this section of the 4Q252 Commentary on Genesis is very fragmentary.  The text presented here incorporates much of the proposed reconstruction of G. Barzilai, <a href="http://www.biu.ac.il/jh/Parasha/vayerah/barzeli.html">"פירוש קדום מקומראן על עונשם של אנשי סדום"</a>, Daf Shevui of Bar Ilan University #210 (5758).</fn> <multilink><a href="JosephusAntiquities1-11-3199" data-aht="source">יוספוס</a><a href="JosephusAntiquities1-11-3199" data-aht="source">יוסיפוס, קדמוניות היהודים א:י״א:ג׳ (קצ״ט)</a><a href="Josephus" data-aht="parshan">אודות יוספוס</a></multilink>, <multilink><a href="SefornoBereshit18-2426" data-aht="source">ספורנו</a><a href="SefornoBereshit18-17" data-aht="source">בראשית י״ח:י״ז</a><a href="SefornoBereshit18-2426" data-aht="source">בראשית י״ח:כ״ד,כ״ו</a><a href="R. Ovadyah Seforno" data-aht="parshan">אודות ר' עובדיה ספורנו</a></multilink>, <multilink><a href="BiurBereshit18-232426" data-aht="source">ביאור</a><a href="BiurBereshit18-232426" data-aht="source">בראשית י״ח:כ״ג,כ״ד,כ״ו</a><a href="Biur (Netivot HaShalom)" data-aht="parshan">אודות הביאור (נתיבות השלום)</a></multilink>, <multilink><a href="HaRekhasimLevikahBereshit18-23" data-aht="source">הרכסים לבקעה</a><a href="HaRekhasimLevikahBereshit18-23" data-aht="source">בראשית י״ח:כ״ג</a><a href="R. Yehuda Leib Frankfurter (HaRekhasim Levikah)" data-aht="parshan">אודות ר' יהודה לייב פרנקפורטר</a></multilink>, <multilink><a href="RYSReggioBereshit18-232426" data-aht="source">ר׳ י״ש ריגייו</a><a href="RYSReggioBereshit18-18" data-aht="source">בראשית י״ח:י״ח</a><a href="RYSReggioBereshit18-232426" data-aht="source">בראשית י״ח:כ״ג,כ״ד,כ״ו,כ״ח</a><a href="RYSReggioBereshit19-16" data-aht="source">בראשית י״ט:ט״ז</a><a href="R. Yitzchak Shemuel Reggio (Yashar)" data-aht="parshan">אודות ר' יצחק שמואל ריגייו</a></multilink><fn>Reggio is following the Biur as usual.  See the introduction to his commentary which makes explicit that his project was an Italian version of Mendelssohn's <i>Sefer Netivot ha-Shalom</i> (known as the Biur).  A comparison of Reggio's Italian translation and Hebrew commentary with the Biur points to a great if not complete indebtedness.</fn></mekorot>